English
It is also a special gateway for expressing views, and a sacred method for generating profound view and meditation in the mindstream. It is also a special state of meditation and conduct. Because it is the supreme method for accomplishing offerings and activities, and it expands the mudras, it follows all objects of learning. In these states, it is the only dharma that becomes the essence. Since the nature of mantra is the wisdom deity, all views and so on also become limbs for entering into its meaning. In terms of the ultimate meaning, since it is equal in being free from expression and expresser, when all dharmas are perfected in the realm of the single dharmakaya bindu, which is free from expression, then the mantra is perfected. Without recitation or effort, all forms of speech are spontaneously accomplished. As it is said in the tantra: 'One speech is the mandala's limbs, Inconceivable, pervading all, Sounds, names, and words appear separately, All are the supreme mudra of speech.' As it is said. To abide in such a dharmata is also called the king of mantras, which is to abide in the equality of silence and speech, and there is nothing that is spoken that does not become mantra. In the Vajrapani Empowerment Tantra, it is said: 'Whatever the limbs move, abiding in equality, And whatever words are spoken, That many are secret mantras and mudras.' This is the chapter on the supreme method of mantra. Thus, through these two subsequent chapters, the meaning of mudra and mantra, which are beyond method, has been well explained. Now is the fourth part, the complete entrustment of the conclusion. The first of the two is the entrustment of the profound tantric meaning in a non-dual way, and the demonstration of the greatness of the vessel of entrustment. The teacher of the tantra, the Bhagavan Samantabhadra Vajra Great Bliss or Great Joy, calling out to the retinue of self-arisen wisdom, says: 'Kye! Kye!' The nature or reality of all dharmas gathered by the ten directions and four times is the Tathagatagarbha, which is originally pure, greatly equal, and enlightened, and this meaning is known by names such as Secret Essence and Great Perfection. Thus, in terms of meaning, although it has never moved from the nature of original enlightenment, because this meaning is not realized as it is, grasping
Chinese
那些执着于戏论的人，以自己分别念的绳索，将自己分别束缚或执持，就像将白海螺看成黄色等一样。为了遣除那样的错乱，各个乘的处所或阶段，以不同差别的形式次第安立的种种，也只是趋入究竟乘秘密藏的道路而已。因为最终必须进入此（秘密藏）才能成佛，那些乘是进入此（秘密藏）的阶梯。因此，断证圆满的大智慧，对于调伏所化有情的方便善巧，具备无量惊奇的诸佛，为了所化有情的利益，没有说任何不变之法，而是宣说了种种乘的次第，那些都是暂时生起自道的断证，最终趋入此（秘密藏）的方法。以那样的方式，十方三世的一切如来的殊胜印契就是大密秘密藏，因为没有从此超越，且任何人都无法摧毁，如同广大的教令印一样。佛陀自己的不共印契就是此（秘密藏）。因此，谁能如实通达此（秘密藏），并不错谬地为他人宣说，那个人就与我普贤王如来无二无别，并且灌顶也自然圆满。因此，他们应当受持此论典，使其不衰败。这是以意义作出的教诲。对此，受持佛法的方式有两种：修持证悟之法和讲说经教之法。因此，通达续部意义并宣说的人，就是受持续部，因此是以意义交付于他。因为他已领会了如此甚深的法性之义，所以续部之师与密意是无二的，并且灌顶也是圆满的，因为灌顶的意义仅仅是生起如此甚深的智慧而已。因此，对于本来清净的显有世间，背离秘密藏的意义，即使进行灌顶和讲解续部等，也只是徒有表面的形象而已，并非受持续部。智慧的
English
Those who cling to the elaborations of conceptualization bind or hold themselves separately with the noose of their own conceptual thoughts, just as seeing a white conch as yellow, and so on. In order to reverse such confusion, the various stages or phases of each vehicle are arranged in a sequential manner with different distinctions, but they are merely paths for entering the ultimate vehicle, the Secret Essence. Because one must ultimately enter this (Secret Essence) to attain Buddhahood, those vehicles are stepping stones for entering this (Secret Essence). Therefore, the Buddhas who have attained the great wisdom of perfect abandonment and realization, and who possess a vast array of wonders in their skillful means of taming beings to be tamed, have not spoken of anything immutable for the sake of beings to be tamed. The various sequences of vehicles they have spoken of are methods for temporarily generating abandonment and realization on one's own path and ultimately engaging in this (Secret Essence). In that way, the sacred seal of all the Tathagatas of all directions and times is this Great Secret Secret Essence, because there is no passing beyond it and no one can destroy it, like the seal of a vast command. The unique seal of the Buddhas themselves is this (Secret Essence). Therefore, whoever truly understands this (Secret Essence) and speaks of it to others without error is no different from me, Samantabhadra, and the empowerment is also naturally complete. Therefore, they should uphold this treatise and make it imperishable. This is an instruction given in meaning. There are two ways to uphold the Dharma: practicing the Dharma of realization and teaching the Dharma of scripture. Therefore, the one who understands the meaning of the tantra and speaks it is upholding the tantra, and therefore it is entrusted to him in meaning. Because he has understood such a profound meaning of the Dharma, the teacher of the tantra and the intention are non-dual, and the empowerment is also complete, because the meaning of empowerment is merely to generate such profound wisdom. Therefore, while turning one's back on the meaning of the Secret Essence, which is the spontaneously enlightened appearance and existence, even if one performs empowerments and explains the tantras, etc., it only becomes a superficial image and is not upholding the tantra. The intelligence of
Chinese
由于智慧浅薄，传承断绝也有可能。黑大续王中说：导师虽小，对于极其深奥之法一无所知之人，甚至连二无之智的名词也无法忆念。如是说。因此，在讲解大平等之义时，必须依循持明传承的口诀讲解，不能按照孩童般分别念小、智慧浅薄者们，仅以暂时随顺自心的言词作为立宗的依据。如果错误地解释甚深续义，罪过极大。一切汇集智慧续中说：若无具足法之眼，以无边无际之词语，无论说何种意义之名相，亦无法辨别正与不正之义。心识随逐言词，如盲人般，是学习之基础与途径。无论说多少百万词语之意义，也不要向他人宣说。若宣说，则成盗取金刚之语者，将堕入金刚地狱。那些伪装者们，若未以智慧分辨意义，仅被言词和文字所引导，在不知晓的情况下讲法，比夺取一切众生性命更为严重。如是说。因此，如此交付续部，实际上是交付给自现的眷属和秘密主，而实际上是以意念的力量交付给誓言的守护者，即护法母、空行母们，以及未来具有法眼之人。要知道。虽然意义上没有差别，但还有其他的讲解方式。如“嗟！嗟！十方四时”等词句，依次以两句为一组，教导将基之自性显现认知为所证悟之境，教导将错觉迷乱之显现净化，教导将所化有情引导至道之显现，教导将果位善逝之显现证得，即是将一切续部之义归纳为四种显现而进行教导，并认为将续部交付给眷属。第二，对于十方三世的一切如来，除了身语意之究竟秘密之外，别无其他，这是为了安立殊胜智慧而作的，是究竟的决定之义。由于如实地揭示了实相之义，因此
English
It is possible that the lineage may be cut off due to poor wisdom. It is said in the Black Great Tantra King: A teacher, though small, who does not know the most profound dharma, will not even remember the term of non-duality wisdom. As it is said. Therefore, when explaining the meaning of the Great Equality, one must speak according to the oral instructions of the Vidyadhara lineage, and one should not follow the statements of children with small discriminating minds and shallow wisdom, who only temporarily follow the words that are comfortable to their own minds as the basis for their assertions. If one explains the profound meaning of the tantra incorrectly, the fault is very great. In the All-Gathering Awareness Tantra, it says: If one does not have the eye of Dharma, with endless words, no matter what kind of meaning is spoken, one cannot distinguish between right and wrong. The mind follows the words, like a blind person, it is the basis and path of learning. No matter how many hundreds of thousands of words are spoken, do not show them to others. If you show them, you will become a thief of the Vajra words, and you will fall into the Vajra hell. Those who are pretenders, if they do not distinguish the meaning with wisdom, but are led by words and letters, and teach the Dharma without knowing, it is more serious than taking the lives of all sentient beings. As it is said. Therefore, this entrustment of the tantra is actually entrusted to the self-appearing retinue and the Lord of Secrets, and in reality, it is entrusted by the power of intention to the guardians of the vows, the Matri goddesses, the Dakinis, and those in the future who have the eye of Dharma. It should be known. Although there is no difference in meaning, there are other ways of explaining it. For example, the phrases "Alas! Alas! Ten directions and four times," etc., are taught in pairs of two lines each, in order to realize the appearance of the base nature as the object to be realized, to purify the appearance of wrong thoughts and delusions, to guide the disciples to the appearance of the path, and to attain the appearance of the Sugata of the fruit, that is, to summarize all the meanings of the tantra into four appearances and teach them, and it is considered that the tantra is entrusted to the retinue. Secondly, for all the Tathagatas of the ten directions and three times, there is nothing other than the ultimate secret of body, speech, and mind, which is made for the purpose of establishing the excellent wisdom, and is the ultimate definitive meaning. Because it reveals the meaning of reality as it is, therefore
Chinese
平息一切诽谤的究竟密意，是殊胜、最胜、卓越的。如此之义，是从普贤王如来的意之界限中取出，向眷属们开示的。或者，因为是诸佛的甚深秘密，所以是密意。从平息诽谤的究竟实相，普贤王如来的意之界限中产生和诞生的，就是通达续部意义的补特伽罗。例如，如同从大海中生起波浪一样，证悟了三世诸佛的意与无二之基界，从自力智慧的光明中，不错乱地证悟了自己的法性，这样的补特伽罗也不会从那样的状态中改变。如此的补特伽罗，续部的导师，由吉祥普贤王如来必定会授记，不会退转，迅速成佛。如同转轮王的嫡子成为王位继承人一样，成为善逝之子的殊胜者，被称为从一切佛的意中出生，因为是从如此的意之秘密中出生的缘故。因此，向他人开示续部的是明智之士。自己也被称为一切地中最殊胜的持明地。也被称为金刚持地。也被称为方便与智慧最胜地。也被称为第十三佛地，授记说最终会安住于此。又如，在贫穷人家的下面，有珍宝的宝藏，处于取出宝藏的努力中时，因为宝藏实际上没有出现在眼前，所以被称为贫穷，但因为确定拥有大宝藏，所以是有财富的，或者如同被铁钩钩住的鱼在水中，却安住在陆地上一样，也说已经安住在究竟地上。总之，下乘的阶段，或者说一切地中最殊胜的，就是究竟密咒乘的地。那是通过证悟自性光明的心之坛城，自生智慧密咒的究竟实相而区分的。具有那种证悟，也被称为持明者。也被称为金刚持。也被称为持咒者。
English
The ultimate secret essence that completely pacifies all slanders is supreme, most excellent, and outstanding. Such meaning is drawn from the sphere of the mind of Samantabhadra and shown to the retinue. Or, because it is the profound secret of all Buddhas, it is the secret essence. The one who arises and is born from the sphere of the mind of Samantabhadra, the ultimate reality that pacifies slander, is the individual who understands the meaning of the tantra. For example, just as waves arise from the ocean, the individual who realizes his own nature without error through the light of self-arising wisdom from the ground-sphere that is non-dual with the intention of all Buddhas of the three times, does not change from that state. Such an individual is definitely prophesied by the tantric teacher, glorious Samantabhadra, to quickly attain Buddhahood without regression. Just as the eldest son of a Chakravartin becomes the regent, the noble son of the Sugata is called born from the mind of all Buddhas, because he is born from such a secret of the mind. Therefore, the one who teaches the tantra to others is a wise person. He himself is also called the most excellent of all grounds, the ground of the vidyadhara. He is also called the Vajradhara ground. He is also called the supreme ground of skillful means and wisdom. He is also called the thirteenth Buddha ground, and it is prophesied that he will ultimately abide in this. Again, for example, just as when a treasure of jewels is under the house of a poor person, while he is engaged in the effort to extract it, he is called poor because the treasure has not actually appeared before his eyes, but because he is certain to possess the great treasure, he is wealthy, or like a fish hooked by an iron hook in the water but abiding on dry land, it is also said that he has come to abide on the ultimate ground. In short, the stage of the lower vehicles, or the most excellent of all grounds, is the ultimate ground of the mantra vehicle. That is distinguished by realizing the ultimate reality of the self-luminous mandala of the mind, the self-arising wisdom mantra. Possessing that realization, he is also called a vidyadhara. He is also called a Vajradhara. He is also called a mantra holder.